THE STRUCTURE OF REALITY (I)

Describing reality as it is is not too difficult, although it can be if we do not understand how information theory and its consequences work or if we think in terms of accepting what can not be experienced.

To solve the first, we can review Shannon’s information theory that, among other things, has made it possible for you to see this. For the second, we must adopt the exclusively phenomenological point of view and from experience, and only from experience, contemplate the structure of the real.

That which can not be experimented, that has a name, we will treat it as an object with two components: name + qualia, that is, the label and a content of stored perceptions related in one way and another with the name. As we do with files on a hard drive, or in a memory container. In this category enter objects such as “matter”, “person”, “tree”, “computer”, “generation”, “God”, “dog”, etc … that is, things that can not be experienced through the senses that, in the end and in the end, are our window to the “world”.

We can work with words, with their meanings, but making it clear that they are only mental objects, stored in a container that we will call “Namā”. There is no doubt that all the contents stored in Namā are pure information.

On the other hand, we will have all kinds of signals through which we interact with a “presumed” medium. They come elaborated in forms of points of “color”, that is not another thing that a preprocessing of a presumed data entry in the form of different wavelengths of photons, to which, the preprocessor codifies in “colors”, and ” intensities “to be able to see. From there, the preprocessor vectorizes the color map to draw “shapes” from the color contrasts. That is, they are two levels of preprocessing, color and shape. Neither of them is present “outside”. What comes to visual awareness is pure information: color and form is information. Of that there is not the slightest doubt either.

The ear works in the same way: signals corresponding to each frequency reach us, in principle, by the interaction of the hairs of the snail, each one acts in a certain frequency, and with it the preprocessor gives us a sampling of sound, very similar to any sampler that we use on the cell phone or the computer. In the same way, this information sampled the preprocessor gives it to us in the form of “sound”, some signals are delivered to us as sounds, with timbre, thanks to sampling by frequencies, and with volume or intensity. With all this, the preprocessor gives us “sound” to the auditory conscience.

The smell works in a very similar way to the ear, except that, instead of frequencies activated by each hair, which gives us aromas corresponding to the set of molecules that we have to sample. The smell of rose or smoke, is a combination of signals activated presumably by the presence of such molecules in the nose, and encoded and transformed into aromas. The aroma is not “out there”, like sound or color.

Similarly, taste acts from the activation of five flavors in specific receptors in the language. That signal reaches the preprocessor and appears in the gustatory consciousness as “sweet”, “bitter”, “acidic”, “salty” or “umami” … Like the previous thing, the “bitterness” is a construction of the preprocessor, it is not “there outside”.

Touch works in a similar way. The terminals give information about temperature, pressure and pain, as well as intensity, like all of them. Here the signal mapping is organized around the map of the “body”, supported by the sense of proprioception that locates the position of the different parts of the “body”. A certain signal is interpreted by the preprocessor as “cold” at a point on the “nape”. What is cold? Another coding, just like “heat”, or “soft”, or “prickly” or “painful” … That quality added to a place within the map of the body.

The sense of balance works based on sending signals from the labyrinth in the ear to the preprocessor that are interpreted as coordinates is three dimensions.

So the rest of the senses.

As we see, all, absolutely all the entries that arrive at the different parts of consciousness, which we will define as “what you experience”, are information encoded and preprocessed by the preprocessor. We’ll call this signal preprocessor Rūpa.

What consciousness experiences is only those that Namā and Rūpa provide. In principle, it does not have more entries than those two. Therefore, what the consciousness experiences is experienced, that is, Namā plus Rūpa. Citta, consciousness, experiences Namā-Rūpa.

Departures are also made through Namā-Rūpa. Both the thought, the word and the action.

Therefore, we can not ensure that beyond Namā-Rūpa there is nothing. As Citta plus Namā-Rūpa is what is known as “mind” in property we can not claim that nothing exists outside the “mind”.

#vivaranta
#ElBuddhaDesnudo
http://bit.ly/2ETafjS

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